The idea of social justice is both ancient and recent: ancient in the sense that philosophers such as Plato, Aristotle and Cicero wrote about the nature of justice in society, as did Augustine, Aquinas and most other philosophers who considered ethics, through to JS Mill in the 19th century and John Rawls in the 20th. Recent, however, in that the expression has been adopted by liberal, progressive, left-wing social activists as a general term for anti-racism, civil-rights, egalitarianism, feminism, LGBT rights and multiculturalism. What is common to ancient and recent ideas is that politics has to fashion principles for the just distribution of resources, opportunities, and positions within society. The difference is that whereas in traditional philosophical contexts it has been held that a particular view of social justice has to be articulated and argued for in response to other theories, in the recent usage of the expression it is reserved for favoured views and positions. This is an instance of what is sometimes termed ‘persuasive definition’ embedding particular values and principles as part of the definition of the term. In Catholic moral theology particularly in its practical applications the expression ‘social justice’ is often associated with another ‘Catholic Social Teaching’ which dates from the 19th century and represents an attempt to find an alternative to unconstrained capitalism and state socialism – see Distributism.
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— Advocates of social justice falter when their proposals blur the distinction between inequality caused by luck, inequali
— We should first be focused on the question, “What is true?”
— Hayek’s dismissal of the concept of 'social justice' is well-known. While we can basically agree with Hayek’s critique, we should not entirely reject this concept. There exists a true meaning
— Message of His Holiness Pope Francis to mark the 70th anniversary of the International Organization of Migration (IOM), 29 November 2021
— Why does our Catholic faith prioritize one social issue over all the others and refer to it as the pre-eminent social issue of our time? Bishop Joseph Strickland of the Diocese of Tyler answers this question and also explains why the media coverage of the issue might be misleading.
— Video Message of the Holy Father on the occasion of the Fourth World Meeting of Popular Movements (EMMP), 16 October 2021
— Catholic social teaching had a venerable influence on Australian political history, but does it still have anything to offer? Greg Craven argues that it remains an important resource for addressing the central challenges of Australian politics. In doing so, he considers the case put forward by Tim Wilson in The New Social Contract for liberalism, Adrian Pabst's analysis of Labor's unique approach to social democracy in Story of Our Country, and Damien Freeman's account of conservatism in Abbott's Right. His critique of liberalism, social democracy, and conservatism from the perspective of Catholic social teaching offers a vision for how Australian political debate might be done better. Five essayists, including Kevin Rudd and Tony Abbott, offer their own thoughts on the future of politics and policy, and the utility of Catholic social teaching as a resource for policy-making in their responses to Craven's analysis.
— The church’s official positions do not line up neatly with progressive or conservative opinion. A social historian looking for a defense of the Black Power movement in popular magazines and newspapers of the 1960s would have to do a great deal of digging. Such an inquirer would have an easier time quarrying the pages of Triumph, a little-remembered Catholic periodical started by L. Brent Bozell, a brother-in-law of William F. Buckley Jr., the founder of National Review.
— ⭐️ Donate $5 to help keep these videos FREE for everyone! Pay it forward for the next viewer: https://go.thomisticinstitute.org/donate-youtube-a101 Common good of a human society is a duplex ordo, a two-fold order. If you don’t get both, you’re going to make a mess of things. For human beings, social union—the intrinsic common good—is what Aristotle and Aquinas call the form of order. It’s real, but it’s a social form and not a substantial form. And of course the extrinsic common good which is the end or the goal, maybe ends even in some cases, of the social form. This lecture was given to the Dominican House of Studies on February 26, 2021 as part of the second installment of the annual Thomistic Circles series: What is the Common Good? ABOUT THOMISTIC CIRCLES: Our Thomistic Circles Conferences at the Dominican House of Studies in Washington, D.C. bring together prominent professors (principally in theology and philosophy), graduate students, seminarians, and Dominican brothers to provide a forum for examining contemporary questions from the perspective of classical Catholic theology, and to encourage the renewal of theology and philosophy in the Thomistic tradition. These conferences are distinctive not only because of their academic quality, but also because they take place in the context of a vibrant Dominican studium and religious community. As befits the Dominican tradition, the serious study of theology and philosophy is integrated with the contemplation of the mysteries of the faith. Thomistic Circles have been held under the auspices of the faculty at the Dominican House of Studies (founded in Washington, D.C. in 1905) for most of its history. ABOUT THE SPEAKER: Russell Hittinger is a graduate of the University of Notre Dame and the University of St. Louis. He was the Warren Chair of Catholic Studies and Research Professor of Law at the University of Tulsa from 1996-2019. Russell has been a member of the Pontifical Academy of St. Thomas Aquinas since 2001 and was appointed an ordinarius in the Pontifical Academy of Social Sciences in 2009 by Pope Emeritus Benedict XVI. He has taught at Fordham University and at the Catholic University of America, as well as at many other universities as a visiting professor, including Providence College and Princeton. Along with a plethora of articles, he has written The First Grace: Rediscovering Natural Law in a Post-Christian Age and A Critique of the New Natural Law Theory. ————————— Subscribe to our YouTube channel here: https://www.youtube.com/c/TheThomisticInstitute Stay connected on social media: Facebook — https://www.facebook.com/ThomisticInstitute Instagram — https://www.instagram.com/thomisticinstitute/ Twitter — https://twitter.com/ThomisticInst Visit us at: https://thomisticinstitute.org/
— On this episode, Simone Rizkallah, Director of Program Growth, interviews Francis Russell Hittinger on the importance of history in studying Catholic Social Teaching, Pope Leo XIII, and the French Revolution. From 1996-2019, Professor Hittinger was the incumbent of the William K. Warren Chair of Catholic Studies at the University of Tulsa, where he is also a Research Professor in the School of Law. He specializes in issues of philosophy, theology and law. Since May 2019 he is the Emeritus Professor of Religion. In 2019, he became the Senior Fellow at the Lumen Christi Institute at the University of Chicago, where he is a Visiting Scholar in the John U. Neff Committee on Social Thought, and Visiting Professor in the Law School at University of Chicago. In 2020 and in 2021, he became a Visiting Professor at the Dominican School of Philosophy and Theology (Graduate Theological Union, U-Cal Berkeley), where he has served as Dean of the College of Fellows since 2014. He was appointed Professor of Law the University of Chicago for the fall term 2020. In January 2020 he gave the Aquinas Lecture, Blackfriars Oxford. https://www.firstthings.com/article/2017/06/the-three-necessary-societies You can also watch this video on The Endow Podcast by clicking here: https://www.buzzsprout.com/1127885 The Endow Podcast is a forum for women to foster conversations about the intellectual life and intentional community for the cultivation of the feminine genius. Support the Endow Podcast and YouTube Channel by leaving a rating, review or comment or by joining one of our four giving levels: https://www.endowgroups.org/support-the-endow-podcast/
The idea of social justice is both ancient and recent: ancient in the sense that philosophers such as Plato, Aristotle and Cicero wrote about the nature of justice in society, as did Augustine, Aquinas and most other philosophers who considered ethics, through to JS Mill in the 19th century and John Rawls in the 20th. Recent, however, in that the expression has been adopted by liberal, progressive, left-wing social activists as a general term for anti-racism, civil-rights, egalitarianism, feminism, LGBT rights and multiculturalism. What is common to ancient and recent ideas is that politics has to fashion principles for the just distribution of resources, opportunities, and positions within society. The difference is that whereas in traditional philosophical contexts it has been held that a particular view of social justice has to be articulated and argued for in response to other theories, in the recent usage of the expression it is reserved for favoured views and positions. This is an instance of what is sometimes termed ‘persuasive definition’ embedding particular values and principles as part of the definition of the term. In Catholic moral theology particularly in its practical applications the expression ‘social justice’ is often associated with another ‘Catholic Social Teaching’ which dates from the 19th century and represents an attempt to find an alternative to unconstrained capitalism and state socialism – see Distributism.